A Priest, A Rabbi And A Minister Walk Into Heaven.....Does Judaism Believe in Multiple Truths?

For three years there was a dispute between Beit Shammai and Beit Hillel, the former asserting, ‘The Halakhah is in agreement with our views’ and the latter contending, ‘The Halakhah is in agreement with our views.’” A resolution was reached when “a Heavenly Voice announced ‘elu va-elu divrei Elokim Hayyim. These and These are the voice of the Living G-d. '(Talmud, E ruvin 13b)

קהלת י״ב:י״ג

ס֥וֹף דָּבָ֖ר הַכֹּ֣ל נִשְׁמָ֑ע אֶת־הָאֱלֹהִ֤ים יְרָא֙ וְאֶת־מִצְוֺתָ֣יו שְׁמ֔וֹר כִּי־זֶ֖ה כׇּל־הָאָדָֽם׃

Ecclesiastes 12:13

The sum of the matter, when all is said and done: Revere God and observe His commandments! For this applies to all mankind:

סנהדרין נ״ט א:א׳-ב׳

והא דינין קום עשה הוא וקא חשיב קום עשה ושב אל תעשה נינהו ואמר ר' יוחנן עובד כוכבים שעוסק בתורה חייב מיתה שנאמר (דברים לג, ד) תורה צוה לנו משה מורשה לנו מורשה ולא להם

Sanhedrin 59a:1-2

And Rabbi Yoḥanan says: A gentile who engages in Torah study is liable to receive the death penalty; as it is stated: “Moses commanded us a law [torah], an inheritance of the congregation of Jacob” (Deuteronomy 33:4), indicating that it is an inheritance for us, and not for them.

דברים ד׳:י״ט-כ׳

וּפֶן־תִּשָּׂ֨א עֵינֶ֜יךָ הַשָּׁמַ֗יְמָה וְֽ֠רָאִ֠יתָ אֶת־הַשֶּׁ֨מֶשׁ וְאֶת־הַיָּרֵ֜חַ וְאֶת־הַכּֽוֹכָבִ֗ים כֹּ֚ל צְבָ֣א הַשָּׁמַ֔יִם וְנִדַּחְתָּ֛ וְהִשְׁתַּחֲוִ֥יתָ לָהֶ֖ם וַעֲבַדְתָּ֑ם אֲשֶׁ֨ר חָלַ֜ק יְהֹוָ֤ה אֱלֹהֶ֙יךָ֙ אֹתָ֔ם לְכֹל֙ הָֽעַמִּ֔ים תַּ֖חַת כׇּל־הַשָּׁמָֽיִם׃ וְאֶתְכֶם֙ לָקַ֣ח יְהֹוָ֔ה וַיּוֹצִ֥א אֶתְכֶ֛ם מִכּ֥וּר הַבַּרְזֶ֖ל מִמִּצְרָ֑יִם לִהְי֥וֹת ל֛וֹ לְעַ֥ם נַחֲלָ֖ה כַּיּ֥וֹם הַזֶּֽה׃

Deuteronomy 4:19-20

And when you look up to the sky and behold the sun and the moon and the stars, the whole heavenly host, you must not be lured into bowing down to them or serving them.

These your God יהוה allotted to other peoples everywhere under heaven; but you יהוה took and brought out of Egypt, that iron blast furnace, to be God’s very own people, as is now the case.

ישעיהו מ״ה:כ״א-כ״ג

הַגִּ֣ידוּ וְהַגִּ֔ישׁוּ אַ֥ף יִֽוָּעֲצ֖וּ יַחְדָּ֑ו מִ֣י הִשְׁמִ֩יעַ֩ זֹ֨את מִקֶּ֜דֶם מֵאָ֣ז הִגִּידָ֗הּ הֲל֨וֹא אֲנִ֤י יְהֹוָה֙ וְאֵֽין־ע֤וֹד אֱלֹהִים֙ מִבַּלְעָדַ֔י אֵל־צַדִּ֣יק וּמוֹשִׁ֔יעַ אַ֖יִן זוּלָתִֽי׃ פְּנוּ־אֵלַ֥י וְהִוָּשְׁע֖וּ כׇּל־אַפְסֵי־אָ֑רֶץ כִּ֥י אֲנִי־אֵ֖ל וְאֵ֥ין עֽוֹד׃ בִּ֣י נִשְׁבַּ֔עְתִּי יָצָ֨א מִפִּ֧י צְדָקָ֛ה דָּבָ֖ר וְלֹ֣א יָשׁ֑וּב כִּי־לִי֙ תִּכְרַ֣ע כׇּל־בֶּ֔רֶךְ תִּשָּׁבַ֖ע כׇּל־לָשֽׁוֹן׃

Isaiah 45:21-23

Then there is no god beside Me, No God exists beside MeWho foretells truly and grants success. Turn to Me and gain success, All the ends of the earth! For I am God, and there is none else. By Myself have I sworn, From My mouth has issued truth, A word that shall not turn back:To Me every knee shall bend,Every tongue swear loyalty.

מיכה ד׳:ד׳-ה׳

(ד) וְיָשְׁב֗וּ אִ֣ישׁ תַּ֧חַת גַּפְנ֛וֹ וְתַ֥חַת תְּאֵנָת֖וֹ וְאֵ֣ין מַחֲרִ֑יד כִּי־פִ֛י יְהֹוָ֥ה צְבָא֖וֹת דִּבֵּֽר׃ (ה) כִּ֚י כׇּל־הָ֣עַמִּ֔ים יֵלְכ֕וּ אִ֖ישׁ בְּשֵׁ֣ם אֱלֹהָ֑יו וַאֲנַ֗חְנוּ נֵלֵ֛ךְ בְּשֵׁם־יְהֹוָ֥ה אֱלֹהֵ֖ינוּ לְעוֹלָ֥ם וָעֶֽד׃ {פ}

Micah 4:4-5

(4) But every family shall sit
Under its own vine and fig tree
With no one to disturb them.
For it was GOD of Hosts who spoke. (5) Though all the peoples walk
Each in the names of its gods,
We will walk
In the name of the ETERNAL our God
Forever and ever.

ישעיהו נ״ו:ז׳

(ז) וַהֲבִיאוֹתִ֞ים אֶל־הַ֣ר קׇדְשִׁ֗י וְשִׂמַּחְתִּים֙ בְּבֵ֣ית תְּפִלָּתִ֔י עוֹלֹתֵיהֶ֧ם וְזִבְחֵיהֶ֛ם לְרָצ֖וֹן עַֽל־מִזְבְּחִ֑י כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכׇל־הָעַמִּֽים׃

Isaiah 56:7

(7) I will bring them to My sacred mount
And let them rejoice in My house of prayer.
Their burnt offerings and sacrifices
Shall be welcome on My altar;
For My House shall be called
A house of prayer for all peoples.”

משנה תורה, הלכות מלכים ומלחמות י״א:ז׳-י׳

(ז) אֲבָל מַחְשְׁבוֹת בּוֹרֵא עוֹלָם אֵין כּוֹחַ בָּאָדָם לְהַשִּׂיגָם, כִּי לֹא דְּרָכֵינוּ דְּרָכָיו וְלֹא מַחְשְׁבוֹתֵינוּ מַחְשְׁבוֹתָיו. וְכָל הַדְּבָרִים הָאֵלּוּ שֶׁל יֵשׁוּעַ הַנּוֹצְרִי, וְשֶׁל זֶה הַיִּשְׁמְעֵאלִי שֶׁעָמַד אַחֲרָיו, אֵינָן אֶלָּא לְיַשֵּׁר דֶּרֶךְ לַמֶּלֶךְ הַמָּשִׁיחַ, וּלְתַקֵּן אֶת הָעוֹלָם כֻּלּוּ לַעֲבֹד אֶת ה' בְּיַחַד: שֶׁנֶּאֱמַר "כִּי אָז אֶהְפֹּךְ אֶל עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻּלָּם בְּשֵׁם ה' וּלְעוֹבְדוֹ שְׁכֶם אֶחָד" (ראה צפניה ג, ט).

(ח) כֵּיצַד: כְּבָר נִתְמַלֵּא הָעוֹלָם כֻּלּוֹ מִדִּבְרֵי הַמָּשִׁיחַ, וּמִדִּבְרֵי הַתּוֹרָה וּמִדִּבְרֵי הַמִּצְווֹת, וּפָשְׁטוּ דְּבָרִים אֵלּוּ בְּאִיִּים רְחוֹקִים, וּבְעַמִּים רַבִּים עַרְלֵי לֵב; וְהֵם נוֹשְׂאִים וְנוֹתְנִים בִּדְבָרִים אֵלּוּ וּבְמִצְווֹת הַתּוֹרָה, אֵלּוּ אוֹמְרִים מִצְווֹת אֵלּוּ אֱמֶת הָיוּ, וּכְבָר בָּטְלוּ בַּזְּמַן הַזֶּה, וְלֹא הָיוּ נוֹהֲגוֹת לְדוֹרוֹת. וְאֵלּוּ אוֹמְרִים דְּבָרִים נִסְתָּרוֹת יֵשׁ בָּהֶם, וְאֵינָן כִּפְשׁוּטָן, וּכְבָר בָּא מָשִׁיחַ, וְגִלָּה נִסְתְּרֵיהֶם.

(ט) וּכְשֶׁיַּעֲמוֹד הַמֶּלֶךְ הַמָּשִׁיחַ בֶּאֱמֶת, וְיַצְלִיחַ וְיָרוּם וְיִינָשֵׂא, מִיַּד הֵם כּוּלָן חוֹזְרִין וְיוֹדְעִים שֶׁשֶּׁקֶר נָחֲלוּ אֲבוֹתֵיהֶם, וְשֶׁנְּבִיאֵיהֶם וַאֲבוֹתֵיהֶם הִטְעוּם.

Mishneh Torah, Kings and Wars 11:7-10

(7) Nevertheless, the intent of the Creator of the world is not within the power of man to comprehend, for His ways are not our ways, nor are His thoughts, our thoughts. Ultimately, all the deeds of Jesus of Nazareth and that Ishmaelite who arose after him will only serve to prepare the way for Mashiach's coming and the improvement of the entire world, motivating the nations to serve God together as Tzephaniah 3:9 states: 'I will transform the peoples to a purer language that they all will call upon the name of God and serve Him with one purpose.'

(8) How will this come about? The entire world has already become filled with the mention of Mashiach, Torah, and mitzvot. These matters have been spread to the furthermost islands to many stubborn-hearted nations. They discuss these matters and the mitzvot of the Torah, saying: 'These mitzvot were true, but were already negated in the present age and are not applicable for all time.'
Others say: 'Implied in the mitzvot are hidden concepts that can not be understood simply. The Mashiach has already come and revealed those hidden truths.'

(9) When the true Messianic king will arise and prove successful, his position becoming exalted and uplifted, they will all return and realize that their ancestors endowed them with a false heritage and their prophets and ancestors caused them to err.

Rabbi Shimon said: When God was about to create Adam, the ministering angels split into contending groups. Some said, ‘Let him be created.’ Others said, ‘Let him not be created.’ That is why it is written: ‘Mercy and truth collided, righteousness and peace clashed’ (Psalms 85:11). Mercy said, ‘Let him be created because he will do merciful deeds.’ Truth said, ‘Let him not be created, for he will be full of falsehood.’ Righteousness said, ‘Let him be created, for he will do righteous deeds.’ Peace said, ‘Let him not be created, for he will never cease quarreling.’ What did the Holy One, blessed be He, do? He took truth and threw it to the ground. The angels said, ‘Sovereign of the universe, why do You do thus to Your own seal, truth? Let truth arise from the ground.’ Thus it is written, ‘Let truth spring up from the earth.’ (Psalms 85:12) (Bereishit Rabbah 8:5)

Truth on earth is not, nor can it aspire to be, the whole truth. It is limited, not comprehensive; particular, not universal. When two propositions conflict, it is not necessarily because one is true and the other is false. It may be, and often is, that each represents a different perspective on reality....In heaven there is truth. On earth there are truths. - Rabbi Jonathan Sacks, The Dignity of Difference p64

בראשית י״א:א׳-ט׳

(א) וַֽיְהִ֥י כׇל־הָאָ֖רֶץ שָׂפָ֣ה אֶחָ֑ת וּדְבָרִ֖ים אֲחָדִֽים׃ (ב) וַֽיְהִ֖י בְּנׇסְעָ֣ם מִקֶּ֑דֶם וַֽיִּמְצְא֥וּ בִקְעָ֛ה בְּאֶ֥רֶץ שִׁנְעָ֖ר וַיֵּ֥שְׁבוּ שָֽׁם׃ (ג) וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־רֵעֵ֗הוּ הָ֚בָה נִלְבְּנָ֣ה לְבֵנִ֔ים וְנִשְׂרְפָ֖ה לִשְׂרֵפָ֑ה וַתְּהִ֨י לָהֶ֤ם הַלְּבֵנָה֙ לְאָ֔בֶן וְהַ֣חֵמָ֔ר הָיָ֥ה לָהֶ֖ם לַחֹֽמֶר׃ (ד) וַיֹּאמְר֞וּ הָ֣בָה ׀ נִבְנֶה־לָּ֣נוּ עִ֗יר וּמִגְדָּל֙ וְרֹאשׁ֣וֹ בַשָּׁמַ֔יִם וְנַֽעֲשֶׂה־לָּ֖נוּ שֵׁ֑ם פֶּן־נָפ֖וּץ עַל־פְּנֵ֥י כׇל־הָאָֽרֶץ׃ (ה) וַיֵּ֣רֶד יְהֹוָ֔ה לִרְאֹ֥ת אֶת־הָעִ֖יר וְאֶת־הַמִּגְדָּ֑ל אֲשֶׁ֥ר בָּנ֖וּ בְּנֵ֥י הָאָדָֽם׃ (ו) וַיֹּ֣אמֶר יְהֹוָ֗ה הֵ֣ן עַ֤ם אֶחָד֙ וְשָׂפָ֤ה אַחַת֙ לְכֻלָּ֔ם וְזֶ֖ה הַחִלָּ֣ם לַעֲשׂ֑וֹת וְעַתָּה֙ לֹֽא־יִבָּצֵ֣ר מֵהֶ֔ם כֹּ֛ל אֲשֶׁ֥ר יָזְמ֖וּ לַֽעֲשֽׂוֹת׃ (ז) הָ֚בָה נֵֽרְדָ֔ה וְנָבְלָ֥ה שָׁ֖ם שְׂפָתָ֑ם אֲשֶׁר֙ לֹ֣א יִשְׁמְע֔וּ אִ֖ישׁ שְׂפַ֥ת רֵעֵֽהוּ׃ (ח) וַיָּ֨פֶץ יְהֹוָ֥ה אֹתָ֛ם מִשָּׁ֖ם עַל־פְּנֵ֣י כׇל־הָאָ֑רֶץ וַֽיַּחְדְּל֖וּ לִבְנֹ֥ת הָעִֽיר׃ (ט) עַל־כֵּ֞ן קָרָ֤א שְׁמָהּ֙ בָּבֶ֔ל כִּי־שָׁ֛ם בָּלַ֥ל יְהֹוָ֖ה שְׂפַ֣ת כׇּל־הָאָ֑רֶץ וּמִשָּׁם֙ הֱפִיצָ֣ם יְהֹוָ֔ה עַל־פְּנֵ֖י כׇּל־הָאָֽרֶץ׃ {פ}

Genesis 11:1-9

(1) Everyone on earth had the same language and the same words. (2) And as they migrated from the east, they came upon a valley in the land of Shinar and settled there. (3) They said to one another, “Come, let us make bricks and burn them hard.”—Brick served them as stone, and bitumen served them as mortar.— (4) And they said, “Come, let us build us a city, and a tower with its top in the sky, to make a name for ourselves; else we shall be scattered all over the world.” (5) יהוה came down to look at the city and tower that humanity had built, (6) and יהוה said, “If, as one people with one language for all, this is how they have begun to act, then nothing that they may propose to do will be out of their reach. (7) Let us, then, go down and confound their speech there, so that they shall not understand one another’s speech.” (8) Thus יהוה scattered them from there over the face of the whole earth; and they stopped building the city. (9) That is why it was called Babel, because there יהוה confounded the speech of the whole earth; and from there יהוה scattered them over the face of the whole earth.

In the course of history, God has spoken to mankind in many languages: through Judaism to Jews, Christianity to Christians, Islam to Muslims. Only such a God is truly transcendental - greater than not only the natural universe but also than the spiritual universe articulated in any single faith, and specific language or human sensibility. How could a sacred text convey such an idea? It would declare that God is God of all humanity, but no single faith is or should be the faith of humanity.
Jonathan Sacks, Dignity of Difference pg 55

The truth at the beating heart of monotheism is that God is greater than religion. that he is only partially comprehended by any faith. He is my God, but also your God. He is on my side but also on your side. He exists not only in my faith but also in yours. Jonathan Sacks, Dignity of Difference pg 65

Why does the Torah begin with a universal story?

The supreme religious challenge is to see God's image in one who is not in our image. That's the converse of tribalism. But it also is something other than universalism. It takes difference seriously. It recognizes the integrity of other cultures, other civilizations, other paths to the presence of God. - R. Sacks Dignity of Difference pg. 60